Friday, 21 August 2015
Ever since the death of Diana, Princess of Wales, I have had requests to have pop songs played at funeral Masses, from ‘My Way’(Sinatra), through ‘Fields of Gold’(Cassidy) and ‘Someday, We’ll be together’(Supremes) to ‘Another one bites the Dust’(Queen). I have been asked to replace the Word of God with the words of man (‘Footprints’ or ‘Death is nothing at all’). Explaining that I am bound by the liturgical books to use the Word of God in the worship of God, and that just as we don’t sing hymns in the pub we don’t sing pop songs in Church, is usually met with “Well, they did it in Saint N’s at a friend’s funeral” leaves me less than happy with my brother priests, who thus make me appear uncaring, un-pastoral and inconsiderate as they turn the liturgy into a Service Of Remembrance of the deceased. I am now likely to be told, "Well, they did it at Cilla Black's funeral".
We have nothing for which to thank the clergy for who celebrated Cilla's funeral. What are priests doing, ditching the word of God in favour of the word of man, and playing pop songs instead of singing the liturgy itself? They may think they are being pastoral but they are not: they are setting themselves up over-and-above the authority of Rome and Tradition to people-please. They will be loved by the people of course, and it is perhaps not wanting to upset the folk that keeps them from celebrating Holy Mass according to the liturgical books. But this comes at a great cost at any funeral: clergy taking lordship over the liturgy may at the very least be an occasion of missed opportunity for grace or an actual diminishing grace in their own souls, while mourners may have missed an opportunity for grace or been diminished in grace by clergy facilitating not the worship and petitioning of God but the adulation of their loved one. Meanwhile the deceased is denied proper intercession for the repose of their soul. An overview of the how the prayer for Cilla’s soul went can be found at Torch of the Faith.
Cilla may well have been a great celebrity in this life, celebrated by other celebrities now her life on earth has ended, and we make no judgment about anyone's sincerity, only about the inappropriateness of what went on at her funeral as permitted by the clergy. This lady deserved better from the Church, upon which we rely for intercession, not adulation. A correctly celebrated Requiem is what ‘our Cilla’ needed, followed at a later date with a memorial service where all sorts of readings, pop songs and eulogies could have been utilised. The Holy Sacrifice for the repose of her soul was not the place for this. I'm sure all went as Cilla's family hoped as their loving tribute to her, and who can blame them for seeking what they felt was the best? They took her to the very Church in which their parents were married and to the Faith in which she was raised. And I can understand the clergy wishing to accommodate her sons' needs, but why didn't those clergy offer two services: the Mass, and a memorial at a later date? This would have safeguarded both the integrity of the liturgy and taken full account of the needs of Cilla's family (needs which ought not be dismissed).
Still, whoever approved the Order of Service for Cilla’s funeral (God rest her soul) should have kept it in conformity with the liturgical books, particularly since Cilla was such a well-known lady and her funeral attended by the media. There was an opportunity here to publicly show how well the Church prays for her children at their death rather than demonstrate how far her children have come in celebrating themselves and one another. Our bishops must issue a reminder to all clergy –themselves and the presbyters- that funerals are not a celebration of the deceased, but the opportunity to beg God’s mercy for the response of the deceased’s soul. Cilla has been deprived of the fullness of the Church’s intercession and given a send-off loosely based on the order of Christian Funerals. I do hope those who arranged and presided at the funeral of this much-loved lady have had second thoughts about it, and determined not to engage in such antics again.
Tuesday, 18 August 2015
Dolce of Dolce and Gabbana spoke in March of children produced by I.V.F. as children of chemistry and as synthetic babies, asking how we tell a child who their mother is in a world of “rented wombs” and “catalogue sperm”? (I suspect however, that he was referring to the process as synthetic and not the people the IVF procedures generate). Dolce is now, according to Lifesite news, saying “I think everybody chooses for themselves...Science has been put on the table to help people.” I am happy that he is not referring to persons generated by IVF as synthetic as this is clearly not true and offends against their human dignity, but without meaning to do so he has brought to our attention something we need to take on board: misuse of medical science.
I remember when first appointed as a hospital chaplain some twenty-plus years ago that the principal chaplain leading our course stated that many a time he had to reassure Christian nurses that some of the procedures in which they assisted (such as contraception and use of narcotics in end of life care) were blessings from God; that God had given us the knowledge to do these things and that we should therefore not be afraid to engage with them. He was not happy when I asked if that meant that what happened in Auschwitz and at Hiroshima and Nagasaki were morally good if God had given us the knowledge to engage in mass destruction. The week was very tense after that, since the majority of new chaplains on the course were, like the principal chaplain, either Anglican or some other form of Protestant Christian, and no Protestant denomination has a strong history of moral theology as part of their faith system. I am not surprised, therefore, that Protestant ‘faith leaders’ have come out in support of the Assisted Dying Bill currently awaiting debate in Parliament.
While the babies and people brought into being by I.V.F. are not ‘synthetic’ people but real people with a human soul, the process by which they came into being is indeed unnatural; it removes the procreation of life from the loving, natural act in which it is meant to arise, and from the natural situation in which it should be fostered: the love of mother and father jointly committed to their offspring and one another. While I can see why people generated by I.V.F. procedures are rightly offended by being referred to as synthetic, there is an issue here in regard to transgender surgery, for while such plastic surgery does not make ‘plastic people’, it does produce only a ‘plastic sex’. God forbid, but should a transsexual be caught in a fire and identifiable only by their DNA, they would be identified as their conceived sex, not their plastic-surgery sex. At the biological level they remain unchanged; their sex remains as determined at their conception, and plastic surgery has done nothing to change this reality. This may be why there is, according to LIfesite news, a higher suicide rate among post surgery Transexuals that in the general population. Transgender surgery is actually a lie told to the person and to society about the sexual identity of the person. That does not mean that we can treat transsexuals as any less a person than anyone else, but it does mean we cannot opt into the lie and call Daniel ‘Daniela’.
We seem to have a society that thinks ‘because we can do A, B and C, we should’. They do not ask the Christian question, which is ‘but should we?’ This is an area where the Assisted Dying Bill is not just questionable but morally wrong: yes we have the technology to kill quietly and efficiently, but should we? If we value human life and are seeking to eradicate problems from people’s lives, the answer to the question is ‘no’ because Assisted Dying –like Contraception and Abortion- does not eradicate problems but persons. We are not expressing our humanity if we eradicate one another rather than care for one another. Rather than push assisted dying we need to advance assisted living. It would be better to channel funds into finding ways which eradicate pain and anxiety while enhancing the life experience of the terminally ill rather than seek ways to kill them quietly, and far better to channel funds into social services for larger or impoverished families rather than eradicate children by contraception and abortion. Eradication of persons is the Culture of Death: Nazism in a white coat. What we need is a Culture of Life; one that seeks to eliminate problems, not people; one that assists people to live a satisfying life rather than end a distressing one; a Culture that empathically walks with folk in their journey towards death rather than one which precipitates that death. Let us train Doctors and Nurses, not Executioners; let us care for the sick and disabled, not kill them; let us build family life, not eliminate it.
Monday, 17 August 2015
Following my heart attack I reflected on God’s mercy, knowing it is upon His Mercy that I depend for salvation. I recalled my favourite statue in Lourdes, which is at the foot of the Stations of the Cross. It is the Angel of the Passion, who holds a cross along which is written ‘In Cruce Salus’: ‘in the cross is salvation’. I always reminded my pilgrims there that Salvation comes from the Cross and cannot be bought, earned or deserved.
The mercy of God is absolutely free, but it does not come cheap. It comes at the cost of Our Lord’s Precious Blood, and is obtainable by Confession with penance and amendment of life. Amendment does not mean perfection, but it does mean avoiding what we know to be wrong and doing what we know to be right. Faulted we will always be, and we will always have to rely upon God’s mercy, but that mercy is always available to him who seeks to amend his life.
My first reflection was on how the mercy of God is without limit: there can be no sin that is bigger than God; no sin that can be wider, deeper or in any way more extensive than God –how can anything be bigger than He who is without limit? There was a time when I was young that when I looked at the Crucifix I saw Christ dying for the good who sometimes fail and need mercy. But the Cross is not that. It is Christ dying for His enemies (Romans 5v8). One of my favourite bible verses is 1.Tim.1v15-17: ‘This is a faithful saying, and worthy of full acceptance, that Christ Jesus came into the world to save sinners; and I am the greatest of these. For this reason I obtained mercy: that in me Jesus Christ might show forth all patience, as a pattern to them which would hereafter have to believe in Him for life everlasting. To the King eternal, immortal, invisible, the only wise God, be honour and glory forever and ever’. It is for sinners, enemies of grace, that God died. By loving Him for all He has done for us (as witnessed by our prayer, reception of the sacraments and charity to all) our life becomes ‘good’.
I then reflected on the fact that the very essence of God’s mercy is that it is totally, completely, undeserved. It is simply accepted by sorrow for sin and the effort to amend one’s life. We need not achieve perfection to be saved; only sincerely aiming at it. We lose hope when we think we have to be good enough for God, for we will always experience ourselves as missing the mark. We do not want to fall into presumption either -a kind of quietism that fails to seek good and avoid what is wrong on the basis of ‘God loves me as I am’. While it is true that God loves me as I am, God wants me to be more the person He created me to be, mercifully absolving us from our failures along the way. When our last moment comes we need only to be facing God: actively seeking goodness and accepting God’s forgiveness for our falls along the way. (I am not referring to the Fundamental Option idea; I am trying to say that we are actively seeking what we know to be good and avoiding what we know is wrong, for one grave sin will indeed eradicate grace from the soul).
I also reflected upon how we hang onto our sins in an unhealthy way, even when they are absolved and our life amended, which comes from a desire to be worthy of God or at least suitable for life with Him. When in pride we see ourselves as unsuitable, we morbidly hang on to the guilt of what we have done, which is spiritually destructive. It robs us of inner peace, and that is not God’s will for us. God wants us to repent and then rejoice in His mercy. We must let go of morbid guilt which is a trick of the enemy to induce us to lose hope. As St Therese indicates, even if we have committed every sin it is possible to commit, we should still have complete confidence in God. I try to convey this to penitents by saying the more sick the child is the more the predilection of the parent for that child, and is not God our Father? He is not simply a cold, logical monarch to be placated by obedience to His laws, but a Father who creates and redeems out of compassion and love; He is to be loved by the following of His laws as a means of making our character to be like His, not as a test of loyalty.
Finally I reflected upon the fact that if we are to receive mercy we must practice mercy: we can do this by remembering that very few of us are deliberately malicious and wicked; we are all much of a muchness with our own faults and weaknesses which plague us all. So we are to bear with one another; yes we point out areas of sin as areas for change and growth in holiness, but we have to remember that we are to hate the sin, never the sinner. I hate my own weaknesses far too much and have to be careful not to reject me along with them, for I have a tendency to be critical with folk when frustrated at their pace or failure to hear what I am say (ask ‘The Tie’!), and need to be more prayerful and more hard working than I am. But the good thing is that I am working on my faults; I am seeking to affirm folk when an opportunity arises (even when they dismiss it); I am praying more than ever; ensuring my needy folk get regular visits, and I never give a ‘man of the road’ (vagrant or hobo) a cup of tea and food at the door without also giving him my company as a sign of his being valued. Still, I am aware that “My wounds are foul and festering; the result of my own folly” (38v5); but with full confidence pray “O God, be merciful to me, a sinner” (Lk.18v13); for while “our offences are too heavy for us, you, Lord, wipe them away” (Ps.65v3).
Friday, 14 August 2015
Ischemia, lack of blood supply, is fatal to tissues. It is also fatal to the soul if we deprive ourselves of the Blood of Christ and His grace. This came to me very strongly this week as I engaged in a battle with physiological ischemia...
I have had no chest pain at all throughout all of this, a condition described as ‘silent ischemia’ (once known as ‘Silent Myocardial Infarction’ or ‘silent heart attack’). Basically, one has a heart attack and does not know it. I have been prescribed GTN spray in case I get chest pain -but will I? I may simply infarct and arrest! A good reason to make sure I am at rights with God at every moment of every day, rather than giving in to sloth and the sharp tongue! A time to build prayer, patience, purity; charity to others and trust in God -a good way for us all to live!
Tuesday evening, August 4th, 2015 I was having pain in my shoulders, but none in my chest or jaw so I put it down to long-standing posture problems which have plagued me since purchasing a computer, and treated it with Anti-inflammatory Cream and Codeine phosphate 30mg. This gave some relief but no real resolution. Next morning (Wednesday) the pain was gone, but that evening it returned. I followed the same procedure as the day before, which provided the same result.
On Thursday the pain appeared quite early in the afternoon, and no relief was obtainable. By midnight it was quite intense so at 3am on the Friday morning I attended the Walk-in Centre at Peterlee. Having told them the family history of early deaths through heart attack they advised that I attend Accident and Emergency (ER) as Peterlee were unable to do ECG or Blood analysis. I attended A&E at 6am and by 8am, with ECG abnormalities and rising Troponin levels (a heart enzyme released when the heart is damaged), I was being transferred to James Cook Cardiac Centre for care and treatment. That very day they placed three stents in the left coronary artery to the front of my heart with thrombolysis (break-up of clot) and hoped this would fix the problem. I was returned to Durham at 6am the following day (Saturday), with reassurance I would probably be discharged on the Sunday.
Sunday morning came but Durham had no cardiology team member on duty to sanction the discharge, so I was resigned to staying another night. This proved to be providential as on the Monday morning the Cardiac Registrar came to say that through the night the Telemetry heart tracing had shown ‘nasty ST irregularities’ during sleep(!) An echocardiogram and exercise ECG (treadmill test) were arranged on Wednesday which showed my heart was damaged and really struggling; that I was told not to leave the ward (or even go for a shower without informing nursing staff) in case I suddenly collapsed, so I was to be referred back to James Cook Hospital. At the same time, the telemetry ECG was removed, which left me feeling unsafe and vulnerable as I was now on a ward and not in Coronary Care. I asked to have my feeling of being safety-compromised recorded in my medical records since it was removed after being I was told not to leave the ward or even go for a shower. Durham did their referral and on Thursday night I was taken back to James Cook, where next day a fourth stent was placed in the artery which circumvents the back of the heart. A post-procedure ECG looked fine so I was allowed to come home, where I am now, with strict inductions to stop smoking, reduce my salt intake and do gentle exercise.
Thank you, everyone for your prayers. Keep them up if you want to keep me on my feet!
Troponin –an enzyme released by heart muscle when it is damaged by ischemia (decrease in or loss of blood supply to the heart’s own muscle)
A way of gaining a live recoding ECG rhythms at a distance (patient is mobile and not present on the Coronary Care unit
A tracing of the electrical rhythms of the heart, showing the conduction of the electrical stimuli through the heart’s muscle (it is poor where muscle is damaged).
Use of a contrast medium to show the position and state of the Coronary Arteries
Placing of a stent in an artery blocked by atheroma (deposits in the artery)
A metal mesh-like tube placed inside a blocked artery to allow blood to flow to the heart muscle itself resume.
Sunday, 26 July 2015
My apologies for emails and comments getting late responses recently. I have gone on with a cataract in one eye for two years but then this year one developed in my other eye, which made all sorts of reading all but impossible. I have not read a book for months, and not been able to read my post unless enlarged to A3 size; computer work has been difficult because of the back-light. I have just this week had the worst one done which has helped amazingly. If anyone out there has cataracts don’t be afraid to get them done. Although my recovery will go on for a while and complications are always possible, what I am experiencing so far is brilliant and the procedure was absolutely painless. Go get them done! Now to the homily for today...
Today we begin a series of readings on the Bread of Life from St John’s Gospel. We call bread the ‘staff of life’ because it’s so basic to life, so it’s fitting that today the Church asks us to celebrate the Day for Life, and asks us to contact our MP to have him or her vote against the ASSISTED SUICIDE BILL which is being read soon (Friday 11 September). We can telephone our MP, or send an email to our MP via the Catholic Bishops’ Conference website, or send a letter by post.
Yet Assisted Suicide is but one aspect of what St. John-Paul II called the Culture of Death, and we as Catholics must be a People of Life because God is Life: “I am the Way, the Truth and the Life”, says the Lord, we are meant to be a people who celebrate life; people who value, promote, protect and seek to enhance human life -which is made in the very image of God- in all circumstances. The world in which we live today lives by the Culture of Death. We don’t notice it because we have cultured it over the last few decades bit by bit. It’s a bit like putting a frog in a pan of water and bringing it to the boil: it stays there which proves fatal. A frog put in when the water is already boiling jumps out; we haven’t, we have sat in the pan and got used to it. As Catholics, we must reject all that is anti-life: contraception, abortion, and euthanasia, which are all anti-life (anti-God) acts. And it begins with contraception.
Contraception is always a ‘no’ to life: even if it is a temporary ‘No, not yet’, it remains a ‘no’ to God at that moment in time. And that can never be good. It’s promoted as an issue of women’s health, but all it promotes is their economic status. In fact, if you read the literature that comes with the chemical contraceptives (pill, implant etc) you will see that they can cause blood clots; pulmonary embolism, stroke and heart attack. The World Health Organisation lists it as a grade 1 Carcinogen. It’s anything but health–promoting. In fact, because its hormones are actually artificial, whenever we encourage women to use them we are encouraging them to engage in chemical warfare against their own body. And we don’t want to be in favour of chemical warfare. Barrier methods spread the papiloma virus which is also linked to carcinoma, so contraceptives are at the root of much ill-health. They are unacceptable, and enough is enough.
As for abortion, that is clearly anti-life. We told women their babies were just a bunch of cells and called that bunch of cells a zygote, but it was a baby. It has its own DNA sequence from fertilisation; its own heart beat from around day 20 (three weeks after it was fertilised) and its fingers and toes by week 8. It’s a baby. Yet the Culture of Death sees some babies as a problem and allows us to take their lives. It’s unacceptable. Enough is enough.
Its not that the Church says we must have as many babies as possible, it's that we shouldn't refuse what God sends. You know, we often ask where our young people are. And yes, 95 % of them are lapsing when they leave school and never see the inside of a Church, and we have to do something about that, but there are fewer young people around because we have contracepted and aborted them out of existence. They never had a chance to get here. It’s anti-life, and it’s unacceptable.
The end of life is the same. Rather than help the sick overcome their pain and distress we seek to kill them. It’s unacceptable. We may as well get rid of Doctors and Nurses and have executioners. The sick need care, not killing; we need carers, not killers.
In essence, the fundamental difference between the Culture of Life and the Culture of Death is this: the Culture of Death eliminates persons (by contraception, abortion and euthanasia); the Culture of Life seeks to promote, protect and enhance life. We don’t want the Culture of Death.
So do write to your MP or phone them; tell them we have had enough of the culture of death: enough is enough. We want to celebrate life, we want to promote, protect and enhance it, not take it. No more of the Culture of Death. Enough is enough.
Friday, 10 July 2015
I am a known to be a Traditional Catholic in both morality and liturgy, but I have never claimed to be faultless in either area. In terms of liturgy there were times in the early years when I walked among the congregation to preach; when I moved the Pax to the end of Mass, and had more than the necessary number of EMCH’s on the sanctuary. Only when Redemptionis Sacrametum was promulgated and the people asked for oddities like danced communion processions and pop sings did I realise we have gone dreadfully wrong and produced a liturgy that was designed to entertain; one that kept the congregation occupied as though they were small children.
In terms of moral sin I have a critical tongue; I should be less slothful and more prayerful, though I have not committed what many consider to be the worst of sins. I have not, for example, committed murder; I have not broken my vows of celibacy with man, woman or child, I have not taken part in violence or bee involved in theft. Being a Traditional Catholic I am often viewed, it seems to me, as someone who does not live in the ‘real world’ (as non-believers have said to me) and do not ‘smell of the sheep’ (as liberal Catholics might now say). That could not be more wrong; such ignorant views are highly irritating. I am Traditional because I have seen the ‘real world’ at close quarters and been deeply affected by it.
The truth is I have lived among the ‘smelly sheep’ all my life. indeed, every single one of my siblings is divorced, a much-loved cousin has been in a cohabiting homosexual relationship for over 40 years, and 90% of my nephews and nieces have fallen prey to the drug culture with all the crime, family disturbance and illness that goes with it. I must then, smell of the sheep more than any other priest I know, yet the assumption that I am Traditionalist (and ‘rigorist’) because I don’t know the ‘real world’ or ‘smell of the sheep’ appears to continue.
I am aware that the smelly sheep can converse and joke with people, and that they regard this as ‘being sociable’, but they are inherently anti-social in that they ignore the law and take meds and drink that destroy family life by their irascible, agitated, and dysfunctional behaviours while destroying their own mental and physical health. They are living examples of the Culture of Death.
What most Catholics mean by ‘we must “smell of the sheep”’ means ‘to walk alongside them in their difficulties and find ways to help them out’. I walk with such sheep unavoidably, and I do seek ways to help them out, but that does not mean telling them that their second or third marriage; their cohabitation or their drug abuse are simply a weakness that can be absolved and knowingly, willingly continued while they receive Holy Communion. That does not help them out of the s....t; it keeps them there. This is exactly what the so-called ‘Kasper Proposal’ would do, and it is not what God wants for them and it is not what I want for them. I am disturbed that so many clergy do.
I want for them a stable relationship that is based on love, not lust; marriages that do not result from an ‘accidental’ pregnancy; an intellectual ability and a will unclouded by the haziness and distortions of drug abuse so that they can make truly free choices. Sadly, so many are involved in drug abuse and non-marital relationships that there is a kind of mutual affirmation among them that where they simply tell each other they ‘are OK’; that they are just ‘like everyone else’ (which is true), and that I am just ‘a religious nut or bigot’ (which is not true). It is sad that so many Catholics -even among the hierarchy- appear to think the same.
Today’s problems of marital breakdown, homosexual activity, drug abuse, thieving what they think they have a right to have etc, arises from an evil seed: that seed is the lie of Satan that ‘life is about being happy’. ‘God wants you to be happy’ he tells them, then puts pleasures in front of their faces that distract them from authentic happiness (which is a state of being). He presents to them the passing pleasure of free sexual activity, highs from substance abuse etc., with the result that they go from pleasurable experience to pleasurable experience without the ever knowing the happiness of the stable relationship, or the freedom of clear-thinking free from the haziness and distortions of drugs.
Society must get back to marriage between a man and woman wherein their offspring are cooperatively cared for by both progenitors; we must get back to helping the sheep to seek happiness rather than passing pleasure (which is self-indulgent hedonism) because such self-indulgence disturbs both the family and society. The Church must raise her voice for the family at the Synod, not further undermine it by seeking ways to get around it. It is not that I (or any other traditional priest I would think) do not want to smell of the sheep; it is that we don’t want the sheep such as my own family to smell of anything but the odour of sanctity.
Tuesday, 7 July 2015
I attended a TLM recently and noticed how during the Canon of the Mass there was a succession of people leaving the church to use ‘the smallest room in the house’. The door literally did not stop. At a superficial level this might seem to indicate that the TLM is unable to engage the people and that Summorum Pontificum is out of place in the modern Church. Speaking to the people in the coffee morning after the Mass I asked why they went out during the Canon and the reply was always of the same kind: “I find the silence difficult and there’s nothing going on at that point so I miss nothing”. All of the responses I received were of the same kind and highly enlightening: they indicate that many Catholics no longer know how to pray, for if they cannot pray for five minutes during the silence of the Canon, can they sit for fifteen minutes silent prayer at home? They may know how to ‘say prayers’, but they seem unable to open themselves up to a deeper encounter with God.
We thus know why they come in to Church and turn it into a meeting room with conversations: they do not know how to pray silently to the Lord Truly present in the tabernacle in preparation for the Holy Sacrifice and parousial banquet.
The Mass gives us our identity and forms our community; as the re-present-ing of the Holy Sacrifice of the Cross and the source of our salvation we must be actively engaged in the liturgy at the deepest level. Vatican II thus called for a liturgical renewal that would enable such participation, but the liturgy which followed the Council seems to have precluded such participation: Catholics now follow the liturgy in a superficial level of dialogue and activity; they have in fact, had deep, active and engaged participation disabled by the Novus Ordo. We have disabled rather than enabled the ability for heart to speak to heart.
In the final analysis, the TLM is difficult for many to actively engage in at the deeper level simply because they are not called to actively engage in the Novus Ordo at the deeper level: they respond with voice and action, but when it comes to meeting God in contemplative, silent prayer they stumble. Thus, rather than Summorum Pontificum having no place in the modern Church, it is showing itself to be as prophetic in terms of the liturgy as Humanae Vitae was in terms of morality, since it permits the recovery of the ability to speak to God heart to heart.
When Catholics admit that the silence of the TLM is beyond their praying ability; that they need to be saying and doing something, we know we have –that the Novus Ordo has- gone dreadfully wrong.
PS. I have to add this is the first time I have noticed such a use of the smallest room, and I think it is worth adding that of all those who appreciate the silence of the TLM most, it is the returning long-lapsed and the converts. That said, if we ask people why they will not attend the TIM, we will, I think, find them saying not only that they don't know Latin but find the silence difficult. In my experience it takes a while for some to get used to the TLM but then they do, they really appreciate it and want to hold onto it.